8:8 & 8:26 ח. וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל יְ־רוָ־ר עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה: כו. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְ־רוָ־ר: Regarding the Tzefardai’a Rebbi started the Shiur with a Dvar Halacha. We find both by the Tzefardai’a and by the Aroiv that Moshe was Mispallel to make the Makkah end.  There is a very strange Lashoin used by the Tzefardai’a of Vayitz’ak Moshe El Hashem, that Moshe screamed. Typically, Tze’akah is a Tefillah that is used when a person is in big trouble. Why here does it say Vayitz’ak Moshe El Hashem?

 

The Sifsei Chachamim says the Halacha is that someone who Davens Shemone Esrei must hear his voice while he is saying it. Those who don’t hear themselves are not Yotzei. So when it came to the Tzefardai’a, they made a lot of noise. Moshe had gone out from Paroh to the outside so he raised his voice in order to hear himself.

 

In the summer when Rebbi goes to Eretz Yisrael, if he Davens by Rav Elyashiv’s Minyan, he is placed at the front near Rav Elyashiv. Rav Elyashiv Davens Shemone Esrei louder than would be expected. The Reason most probably is because he holds that he must hear himself and therefore, since he is a Zakein K’nainahara, he has to talk louder in order to hear himself.

 

There is actually a Chakira in the Achroinim. When it says that a person has to Daven in order to hear himself, is the Pshat that B’poi’el you need to hear yourself, or it’s just a Siman. Meaning your voice has to be loud enough that a normal voice can be heard. Rav Elyashiv is apparently Machmir for such a Shittah. There is such a Shittas Ha’Gra that says B’poi’el you have to hear your voice. This is a Nafka Mina L’dinnah if you Daven in a noisy place like Stolin you must Daven louder.

 

8:2 ב. וַיֵּט אַהֲרֹן אֶת יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת אֶרֶץ מִצְרָיִם The Birchas Peretz (Steipler) says, we know that there was one Tzefardai’a that kept on multiplying to 2, 4, 8, 16… as they were hit. Why did the Mitzriyim keep on hitting the Tzefardai’a? At a certain point they should have stopped?

When a person is angry and comes to Kas, he loses control of himself and acts without Seichel. Mimeila since this Tzefardai’a were designed to annoy the Mitzrim, they kept on hitting them despite the fact that they knew that hitting the Tzefardai’a would be to their own detriment.

There is a Mayseh with the Noideh B’yehuda where a rich man hired a wagon driver. At a certain point in the woods the wagon driver pulled over, took out a knife and forced the rich man to change clothes and switch places with him. When the rich man who was now acting “Wagon Driver” drove into town, he drove straight to the police station. There he made the claim that he had been high jacked by the person now claiming to be the “Rich Man.” The real wagon driver said he doesn’t know what he is talking about and all he wants is to fool you. They ended up coming to the Noideh B’yehuda who was the Rav in the town. They were told to come early in the morning to him for a Din Torah. This must have been around 5AM. B’kitzur, every few minutes the Baalei Din were given the excuse that they would be seen if a few minutes. This went until very late in the afternoon when they were agitated and aggravated already from waiting and not having eaten all day. Then finally the Noideh B’yehuda says will the wagon driver please come in first. Of course the real wagon driver dressed like the “Rich Man” got up and was revealed. The Noideh B’yehuda knew that when people get angry they don’t do things with Seichel.

The lesson of course is not to get angry and if unfortunately we do get angry, we shouldn’t make any decisions during the time that we are angry.

 

9:23 – 9:34 כג. וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל הַשָּׁמַיִם וַי־רוָ־ר נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְרוָ־ר בָּרָד עַל אֶרֶץ מִצְרָיִם: כד. וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּכָל אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגוֹי: כה. וַיַּךְ הַבָּרָד בְּכָל אֶרֶץ מִצְרַיִם אֵת כָּל אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד בְּהֵמָה וְאֵת כָּל עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת כָּל עֵץ הַשָּׂדֶה שִׁבֵּר: כו. רַק בְּאֶרֶץ גֹּשֶׁן אֲשֶׁר שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָד: כז. וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם יְ־רוָ־ר הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים: כח. הַעְתִּירוּ אֶל יְ־הֹוָ־ה וְרַב מִהְיֹת קֹלֹת אֱ־לֹרים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹד: כט. וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי אֶל יְ־רוָ־ר הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה עוֹד לְמַעַן תֵּדַע כִּי לַי־הֹוָ־ה הָאָרֶץ: ל. וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּירְאוּן מִפְּנֵי יְ־רוָ־ר אֱ־לֹרים: לא. וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹל: לב. וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵנָּה: לג. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל יְ־רוָ־ר וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא נִתַּךְ אָרְצָה: לד. וַיַּרְא פַּרְעֹה כִּי חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָיו:

There are many Pesukim that explain the Makkah of Barad which is very unusual. The words Koilois and Barad are mentioned continuously, however, what is most unusual is that in Posuk 33 & 34 we find the word Matar (rain). Who was talking about rain until now?

It says in the Sefer Davar Toiv, the Makkah was Koilois U’barad. Moshe Rabbeinu was Mispallel that it come to an end. So the Barad was no longer miraculous. So now either the ice put out the fire or the fire put out the ice. So some Barad turned into water when the Makkah was finished. Rashi says on Posuk 33 that the Barad miraculously never hit the ground. So the Barad that would have turned to rain never hit the ground. So now Paroh saw Matar, Koilois, and Barad stop falling, he went back to his sinful ways.

The riddle on the Parsha this week is who is the great grandfather of every one of the kings of Malchus Bais Dovid as well as the great grandfather of every Kohen except for one Kohen? It is not Avraham, Yitzchok, and Yaakov who the great grandfather of every Kohen and every king of Malchus Bais Dovid. The hint is that his name appears in this weeks Parsha.

 

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